web analytics
September 28, 2016 / 25 Elul, 5776

Posts Tagged ‘Shabbos’

Shabbos Mevorchim Elul

Friday, August 26th, 2016

Notwithstanding the soaring outdoor temperatures signaling summer in full swing, the gradually shrinking daylight hours are a sober reminder that Elul is soon upon us. Actually, we bentch the new month of Elul on this coming Shabbos, Parshas Eikev, Rosh Chodesh falling on the following Shabbos Kodesh and Sunday Yom Rishon (September 3 and 4).

With the first of Elul we begin a 40-day period during which we strive to find favor in the eyes of our Father in heaven – an auspicious time in that it commemorates the arousal of divine mercy after Moshe Rabbeinu pleaded with Hashem on our behalf for forgiveness for the sin of the cheit ha’eigel.

To that end, we women enjoy special status every Rosh Chodesh as reward for having spurned the demands of our spouses to hand over our gold jewelry for the purpose of constructing the golden calf.

Deep contemplation, loyalty, ambition and intelligence define the traits of one born in Elul, the month symbolized by Virgo, a sign of purity. The letters of Elul are equal in numerical value to those of binah (understanding), considered to be a feminine characteristic. Elul is the acronym for ani l’dodi v’dodi li (I am for my beloved and my beloved is for me), bespeaking our desire to come close to our soulmate – our Creator.

The holy letter associated with Elul is the yud, the first letter of Hashem’s name and the point that begins the formation of every Hebrew letter. The body part representative of the month is the left arm, which is close to the heart.

Gad is the shevet linked to Elul, the tribe that chose its territory outside of the camp of Israel so as to be close to where Moshe was interred. This is indicative of our desire to be close to the “King in the field.”

Prominent among the many tzaddikim whose yahrtzeits are observed during Elul is Rav Yekusiel Yehudah Teitelbaum, the Yetev Lev, son of Reb Elazar Nissan (the only son of the Yismach Moshe) and grandfather of the Satmar Rebbe, Rav Yoel, the son of Kedushas Yom-Tov (one of four sons of the Yetev Lev). As a mere child of seven, R’ Yekusiel Yehudah (Zalman Leib in Yiddish) was already learning in concert with his father and grandfather, the Yismach Moshe.

The Yetev Lev married the daughter of the tzaddik R’ Moshe Ashkenazi of Toltchwa who at the age of 70 migrated to the Holy Land to become rav of Tzfas. At the age of 25 the Yetev Lev was appointed rav of Stropkov. With the petirah of the Yismach Moshe eight years later, he left his post in Stropkov at the behest of his father who asked him to assume his grandfather’s position as rav of Ujhel in Hungary.

Eventually he became rav of Sighet, in which capacity he served for the rest of his years. An incredible incident came to light at the levaya of the Yetev Lev, recounted by Reb Moshe Aryeh Freund, who had been the Rosh Hakehal of Sighet.

A man once came to the Yetev Lev and asked R’ Moshe Aryeh to fill out a kvittel for him as he had urgent need to speak with the Rebbe. But as soon as he was escorted into the Rebbe’s chamber, he collapsed as if from heat exhaustion. Curiously, he was revived for just long enough to repeat his performance. After finally regaining his composure, he asked for privacy and spent a while with the Yetev Lev behind closed doors.

When he emerged, he inquired about transit to the bus station and went on his way. Eager to know the reason for his initial reaction, R’ Moshe Aryeh hastened to catch up to the stranger. Only after R’ Moshe Aryeh’s persistence did the man agree to share his story, on condition that it would not travel further…

This man’s father had been a wealthy merchant and an upstanding Jew who adhered strictly to Torah and mitzvos and religiously closed his shop no later than noon each Friday.

As he was getting on in years, the father handed him the reins of the business – with one caveat: the son was to carry on in the manner of his father, as well as close the business by noon each Friday in order to properly prepare for Shabbos.

The son readily accepted his father’s terms and held fast to them over many years, even after his father had passed on to the World of Truth. One day, an immensely profitable deal was on the table. Merchant and client met to work out all the pertinent details, the meeting taking place on a Friday and lasting well into the afternoon hours.

That night he was startled to see his father’s face in a dream. His heart palpitated as his father addressed him sternly and asked him to make an appearance at the Bais Din shel Maalah for defying their agreement.

The son soon felt himself being dragged by his father to the upper spheres where all at once thousands of malachim called for quiet to hear the kiddush of the tzaddik of the generation, the Yetev Lev.

Following this interval, his father wasted little time in stating his grievance, insisting that his son not be allowed to go back down due to his negligence in keeping his word.

The malachim created by the man’s many good deeds argued that this was but a minor infraction that did not constitute the desecration of Shabbos. It was finally decided that the rav of Sighet, would be consulted for a psak din. The Rav’s ruling was that the man be forgiven this time around but should take upon himself to avoid such incidents in the future.

After this fascinating experience, the man, who had never even heard of the Sigheter Rav, was determined to locate a descendant of his to express appreciation for the tzaddik‘s kindness to him. When he finally reached the city of Sighet and arrived at the Rebbe’s residence, he was shocked to come face to face with the tzaddik in his dream.

As Reb Moshe Aryeh concluded the story, he stated that while he was plenty familiar with the strengths and holiness of the Rebbe, this was the first time he’d been made privy to the holy Rebbe’s leverage in the upper world.

He’d kept his word and guarded the secret for many years… until one Friday night when someone with a debilitating condition came to the Rebbe for a blessing. The Yetev Lev looked pained but was verbally unresponsive, prompting Reb Moshe Aryeh to blurt out, “How is it that you can come to the aid of a person in need at the other end of the world with a psak din in the Heavenly Court yet hesitate to help one from nearby?”

The Yetev Lev turned to Reb Moshe Aryeh and asked him to never repeat this story for the duration of the Rebbe’s lifetime. Now that they were escorting the Yetev Lev’s holy remains to its resting place, Reb Moshe Aryeh Freund felt it to be the right time to let the mourners know of how great their loss was.

The Yetev Lev, famed for his devotion to his thousands of talmidim and chassidim, his ahavas Yisroel and his heavenly influence (poel yeshuos), left this world on the sixth day of Elul, on a Shabbos eve in the midst of the tefilahHashkiveinu” – as he mouthed the words “uvetzeil kenafecha tastireinu – and shelter us in the shadow of Your wings.”


Written l’ilui nishmas Frayda Chedva bas Yaakov Tovia a”h whose yahrtzeit falls on the fourth day in Elul.

Rachel Weiss

Preprogrammed For Greatness (Shabbos Nachamu)

Thursday, August 18th, 2016

Before the makkah (disease) Hashem prepares the refuah (cure). Within last week’s haftarah warning us about the impending doom we find a message of hope and salvation: “The ox knows its owner; the donkey the stall of its master; Yisrael doesn’t know, My nation doesn’t contemplate” (Yeshayahu 1:3).

Yeshayahu HaNavi began the rebuke of his nation with those words.

Rashi explains what he was saying. The ox doesn’t change its nature. It doesn’t say, “I will no longer plow.” The donkey doesn’t say, “I will no longer haul loads.” Each animal follows its nature, unquestioningly doing what it was created to do. Klal Yisrael, however, is different. You have veered off course and changed your ways. And so, you are lower than the animals created to serve you.

This Rashi is difficult to understand. When a man mounts a horse, the man may weigh 150 pounds, the horse more than 2,000. Yet the man commands the horse to ride, gallop, turn, and stop. And the horse obeys. Why does the huge, powerful horse submit to the will of the little, weak man?

The reason is because that is the nature of a horse. Its instinct is to obey. It doesn’t think about it. It doesn’t decide to yield. Built into the very being of the horse is a temperament of subservience to its master.

Man, however, wasn’t constructed that way. Man has conflicting wishes and desires. Man has forces pulling him in competing directions. So how can Rashi compare the nature of a beast, which was created to comply, to that of man, which is so different?

The answer to this question is based on a more focused understanding of human nature. Chovos Ha’Levovos (Sha’ar Avodas Elokim) explains that Hashem created man out of two distinct parts: the nefesh hasichli (soul) and the nefesh habahami (animal instincts). The nefesh hasichli comes from the upper worlds, and so it only wants to do that which is right and proper. It only wants to serve Hashem and accomplish great things. Its very nature is to strive for perfection.

The nefesh habahami, on the other hand, is shaped by base instincts and desires. Much like any animal in the wild kingdom, man was preprogrammed with all the impulses and drives needed for his survival. This part of man hungers for things. It doesn’t think about consequences or results. It can’t see into the future. It is made up of hungers and appetites.

Man is a synthesis – a perfect balance between two competing forces. If he chooses to listen to his pure nefesh, he grows and accomplishes, reaching his potential and purpose in Creation. If he chooses to listen to his animal instincts, then he destroys his grandeur and majesty, becoming lower than even the beheimah. What we know as free will is this ability to choose which of his natures he will listen to.

Preprogrammed for Greatness

This seems to be the answer to this Rashi. Man is preprogrammed for greatness. Half of man’s personality is screaming out for meaning, purpose, and greatness. There is a powerful instinct within him that only desires that which is proper. If man follows that side of his inner nature, he is pulled toward perfection. But that is the point; the need for perfection is built into his very nature. Deep within him is a hunger to grow, to accomplish, to do that which is noble and great. This isn’t something he needs to learn; it isn’t something he needs training in; it is part and parcel of his very being.

For a person to reach anything short of perfection, he must make a conscious choice: he must choose not to listen to the pulling of his soul.

Rabbi Ben Tzion Shafier

Minhagim Of Shabbos Tisha B’Av

Thursday, August 11th, 2016

This year Tisha B’Av falls out on Shabbos. Since we do not allow fasting or aveilus on Shabbos, Tisha B’Av is observed the following day. The halachos for a pushed-off Tisha B’Av differ a bit from those of a regular Tisha B’Av.

The Shulchan Aruch writes (Orach Chayim 559:9) that one who makes a bris milah on Sunday on a pushed-off Tisha B’Av may eat and wash his body after Mincha since it is a Yom Tov for him (the same applies to his wife, the mohel, and the sandek). If he makes it on a regular Tisha B’Av, though, he may not eat or wash his body.

When Tisha B’Av is pushed off, we must make sure to say havdalah in shemoneh esrei or say “baruch hamavdil bein kodesh l’chol” before performing melachah. We may only say havdalah over a cup of wine on Sunday night, after the fast. We do say a berachah on a fire on Motzei Shabbos, however, if possible.

(If a person will not be fasting on Sunday for whatever reason, he should say havdalah on a cup prior to eating. A man who is fasting may recite havdalah for a woman who is not fasting, and she can drink the wine for him. He has no further obligation to say havdalah again on Sunday night.)

On a regular Tisha B’Av, a person (even a small child) may not study most areas of Torah because “pekudei Hashem yesharim mesamchei lev – the Torah is just and brings joy to one’s heart.” He may, however, study parts of the Torah that discuss the churban and aveilus. The Rema writes (Orach Chayim 553:2) that it is also customary not to study Torah on Erev Tisha B’Av starting from chatzos. If Erev Tisha B’Av falls out on Shabbos, we should not learn the Pirkei Avos that is customarily learned on Shabbos afternoon, he writes.

However, many Acharonim disagree. The Mishnah Berurah cites the Taz who argues that studying Torah is permitted at this time and concludes that one can rely on this opinion since there are opinions that one may study Torah on Erev Tisha B’Av even if it does not fall out on Shabbos.

The Biur Halacha, for example, cites the Ma’amar Mordechai who rules that one may study Torah on Erev Tisha B’Av. In fact, the Ma’amar Mordechai states that if he weren’t afraid, he would permit studying Torah on Tisha B’Av itself. He says that in any event people do not mourn on Tisha B’Av the way they should (he lived in the late 1700’s). They go out to the markets and speak about mundane matters (sichos chulin); he argues that it is clearly better to study Torah than to do these things. He maintains that the Chachamim only forbade studying Torah so that people can properly mourn for the churban habayis. If they aren’t doing that, though, we should allow them to study Torah. He concludes that he won’t permit studying Torah on Tisha B’Av itself since doing so is a clear prohibition. He does, however, permit studying Torah on Erev Tisha B’Av even if it falls out during the week.

He states further that certainly one is permitted to study Torah on Shabbos when Tisha B’Av falls on that day since there is no reason not to permit doing so. In response to the Magen Avraham’s opinion that since we can study select Torah subjects (related to mourning), there’s no reason to permit studying Torah in general, he argues that many people do not study these subjects with the same intensity as they do subjects they regularly study. As the adage goes, a person only learns what his heart desires.

There are some who forbid studying even permitted Torah subjects in a deep manner (derech pilpul). However, the Kaf Hachaim (Orach Chaim siman 553:17) says in the name of the Chasam Sofer that when Tisha BA’v falls out on Shabbos, one may learn these subjects intensely.

Rav Yosef Shalom Elyashiv, zt”l, has been quoted as ruling that father/son learning programs should also convene on a Shabbos which is Erev Tisha B’Av.

May we be zoche to be mourn the churban and be zoche to see the rebuilding of the Beis Hamikdash. Amen.

Rabbi Raphael Fuchs

Shabbos Mevorchim Menachem Av

Friday, July 29th, 2016

On this coming Shabbos, Parshas Pinchas, we bentch the new month of Menachem Av. Rosh Chodesh is observed on Yom Shishi (Friday, August 5). The letters of Av (aleph and beis) are symbolic of Edom (Rome) and Bavel (Babylon), the empires that laid ruin to our beloved Jerusalem and holy Temples, on the ninth of Av. Even the sun and the moon mourned Yerushalayim at the time of its devastation by hiding their light.

This date in history saw desolation visited upon our people in many forms. Among other calamities, the Spanish Inquisition was signed off on and the first transports were dispatched to the gas chambers in the Second World War.

The element of the month of Av is fire and the heavenly body ruling the month is the sun. The sun has both the power to heal and to burn. At the end of days, the sun will be directed to heal the good and destroy evil and it is then that the tes of Tisha B’Av will revert to tov – good.

Tes (9) is the holy letter associated with Av. Double it and we get 18, the numerical value of cheit (sin). Ches (8), tes (9), and aleph (1) = 18. At the same time, chai (life) also equals 18, which illustrates that true remorsefulness for cheit engenders chai – life.

Astrologically, both positive and negative aspects delineate the nature of each month. Man’s temperament is to a degree shaped by the mazal of his birth month, yet he has the choice to wield his tendencies in an adverse or efficacious manner.

Leo, the lion, rules Av, while the faculty of hearing is its nature. Those born under the sign of Leo are blessed with the traits of creativity and generosity and are a strong-willed lot. “Strong-willed” can, however, work to one’s disadvantage, as when it translates to obstinacy, arrogance and self-centeredness. These defined the attributes of the Meraglim who concocted bold-faced untruths about the land they were entrusted with surveying. The people hearing those false reports believed the lies and cried senselessly, setting the stage for future tears to be shed in earnest when tragedy would strike Am Yisrael again and again on the anniversary of this date.

The eminent tzaddik and visionary, Rav Yaakov Yitzchok Horowitz, also known as the Chozeh (seer) of Lublin, was the son of R’ Avrohom Eliezer HaLevi (a descendant of the Shela HaKadosh) and Mattil, the daughter of Rabbi Yaakov Koppel Likover.

The Chozeh was a disciple of the Mezritcher Maggid and learned at the side of luminaries such as Reb Elimelech of Lizhensk, Reb Shmelke of Nikolsburg, Reb Zusha of Hanipoli and Reb Levi Yitzchok m’Berdichiv. His yahrtzeit falls on Tisha B’Av, the ninth of Menachem Av.

When a talmid of his unburdened his heart about his state of poverty and need to marry off his grown daughter, the Chozeh advised the poor chassid to travel to a certain town where Hashem would help him come into the money he would need to do a fine shidduch. The talmid did just as his rebbe advised and set out on his journey forthwith. Arriving at his destination, he settled into the local guesthouse and carried on his regular itinerary of davening and learning throughout the day.

After a couple days, the proprietor approached this guest who curiously wasn’t seen interacting with others. When the man explained what had brought him there, the proprietor sighed and said he wished he could be of help but had recently sustained a crushing blow to his holdings. Following a lucrative business transaction, he had failed to lock his vault that had been filled with the proceeds of his deal and soon found himself totally cleaned out. Questioning his hired help got him nowhere and unexpectedly he found himself destitute.

Rachel Weiss

Legislature Wraps Up Session On Shabbos

Thursday, June 23rd, 2016

State lawmakers wrapped up the 238th legislative session over Shabbos, which prevented observant Jewish lawmakers, few as they are, from voting on some of the most important measures of the session. Most lawmakers left Albany around 3 p.m. Friday to be home with their families for Shabbos.

One lawmaker who probably couldn’t care less was Assemblyman Phillip Goldfeder (D – Far Rockaway, Queens), who announced earlier this month that he would not seek re-election. Goldfeder served five years in the Assembly. He told The Jewish Press, “This is not where I want to be at this time in my life.”

The 35-year-old Queens native recently welcomed his third child, a boy named Gabriel. Almost every night while in Albany Goldfeder could be seen saying goodnight to his children on his laptop via video chat and voice call services. On his Facebook page Goldfeder wrote, “This was a difficult decision, but I am looking forward to the next chapter in my career and hopefully spending more time at home with my new son and entire family.”

This session was particularly uneventful for Goldfeder, ranked 95 on the seniority list out of 150 members, and he leaves a legacy of bills languishing in various committees. Of the 31 bills he sponsored this year, 23 were one-house bills, which means there was no Senate sponsor and no hope of going any further other than sparking copy for a news release. Four other bills passed the Senate but Goldfeder could not get those measures out of various committees. Three other measures were held in committees in both houses and Goldfeder managed to get one bill passed in the Assembly but that was held up in the Senate. While he is known for being focused on constituent issues, he had a zero batting average this year in the legislature.

It should be noted that he did have three bills signed into law by the governor last year.

Let’s face it – the frustration of not being able to produce meaningful legislation is enough to make anyone want to retire early from the legislature.

In other news, an agreement on the oversight of the East Ramapo school district’s academic and fiscal improvement program will be going to the governor’s desk for approval. A team of monitors appointed by the state education commissioner will not have veto power over decisions made by the board. Three million dollars has been appropriated by the legislature and the governor to pay for the costs associated with the monitors and school-related expenses.

The state education commissioner will have the final decision over all matters relating to the school district, which is controlled by parents who send their children to yeshivas and other private schools.

The one-year experiment will shorten the school budget timeline by a month for planning a fiscal plan.

“We see as more positive way in a way,” bill’s sponsor Assemblywoman Ellen Jaffee (D – Suffern, Rockland County) told The Jewish Press. “It’s not an everyday kind of veto, which the Board was very uncomfortable about. This is about the major, important issues of fiscal responsibility, collaboration, and guidance. Hopefully, all that working together will bring the community together.”

The East Ramapo school district comprises several Orthodox Jewish communities including parts of the towns of Haverstraw, Ramapo, and Clarkstown. The portion of the town of Ramapo that includes the East Ramapo schools are the municipalities and communities of Spring Valley, Kaser, New Square, New Hempstead, Wesley Hills, Pomona, Monsey, Airmont, and Hillcrest. The hamlet of New City in the town of Clarkstown is included in the school district.

The board members are Yehuda Weissmandl, president; Harry Grossman, vice president; and Yonah Rothman, Jacob Lefkowitz, Moshe Hopstein, Yakov Engel, Pierre Germain, Sabrina Charles-Pierre, and Bernard Charles, Jr.

Marc Gronich

My Shabbos Reverie

Thursday, June 23rd, 2016

Saturday afternoon. Home from shul. Feeling euphoric because I spent the morning davening before enjoying a delightful Kiddush.

Now, having changed into more casual clothes and having had pleasant conversations with family members, I sit on a couch. I read a little bit and I think.

I do this every Shabbos. It’s my Shabbos routine. As I gaze out a window my mind goes off in all directions but I usually start by reflecting on my past – my childhood, my family, places I’ve lived or been to, friends through the years, departed ones, and so forth. It’s nostalgic in both comforting and sobering ways.

After I’ve reviewed my life for a few minutes I wander into deeper territory. It can be the meaning of the week’s parshah, Torah values, Jewish history, anti-Semitism, the human race, the world situation, the future – there’s a whole array of things I contemplate.

A subject I frequently revisit is one I find so bewildering: Creation. How everything came to be and why everything is the way it is.

Majestic, enigmatic, and infinitely awe-inspiring in its grandeur, the universe is a work of art. Its canvas is an unfathomably large firmament, and with a billion trillion stars and a hundred billion galaxies and swirling dust and gases and spinning planets and inferable but unobservable dark matter it’s not just a celestial extravaganza but an inscrutable magnum opus.

The universe is living and growing, with gravity keeping planets and stars and galaxies from falling through space and letting them orbit or rotate or move in wondrous synchronicity.

And of course the breathtaking beauty of our world, with its magnificent variety and abundance of nature and life is awe-inspiring in its own right.

The very existence of human beings – with thoughts, intelligence, imagination, creativity, emotions – affirms my belief in the Almighty. Scientists have their hypotheses for how human life developed but is it not inevitable that a universe with intelligent design would contain intelligent life therein?

Cosmologists adhere to the laws of the universe and base their work on observational data to come up with all sorts of theories as to the origin and development of the universe. General relativity, quantum mechanics, and string theory are all impressive but I think they fail when it comes to looking at the big picture – the “why” of everything.

Why did the universe form? Why are there laws of the universe? Why were conditions just right for life on earth? Why do we have everything we need to help us survive and thrive and realize our dreams?

I try not only to imagine the genesis of it all – with blinding blasts of light and supersonic booms and vivid kaleidoscopes of celestial patterns, phenomena, and colors – but also to view it through the prism of our Torah.

I attempt to seek affirmation of a Supreme Being by contemplating how certain natural phenomena could be divine hints of what we humans are capable of achieving.

For example, the bright orb of the sun may tell us we can create a light bulb.

And visual stories of dreams may tell us we can put images on a plane other than the mind – a screen, for example, as we do for motion pictures.

And the mind with its intricacies of neurons and synapses and the networks in which information is transmitted may tell us we can invent computers.

Could it be just an accident that nature may be used as a metaphor for inventing or is the Almighty trying to help us out?

After a while I’m in a tizzy. I’ve enjoyed my Sabbath ruminations but my inability to crystallize it in more than abstract terms makes my head whirl.

It’s time for my Shabbos nap.

Harvey Rachlin

Shabbos Energy

Thursday, May 12th, 2016

Last week I spent Shabbos with my brother Rav Eckstein, a rav in a yeshiva in central Israel. He was planning a special Oneg Shabbos for his talmidim with the honored presence of the rosh yeshiva so we knew that our Shabbos seudah would be shorter than usual to allow him to get back to the yeshiva in time.

We were asleep when he returned, but the next morning, although he claimed that the Oneg Shabbos had been a tremendous success, it was obvious that something was bothering him.

As I’m also the menahel of a boy’s school he decided to confide in me and ask my advice.

A few weeks ago a group of boys had decided to organize their own Oneg Shabbos. They had bought some drinks and snacks and after they had finished learning on Leil Shabbos they went into a room and sang together for a while. The Mashgiach who happened to be there heard them and joined them, and together they spent an inspiring evening singing and telling divrei Torah into the early hours of the morning.

Rav Eckstein decided to ask Shimon, who seemed the leader of this group of boys, to be in charge of organizing their upcoming class Oneg Shabbos. He gave him money and his credit card in case it wasn’t enough and instructed him to buy some cakes, nuts, nosh and some drinks apart from energy drinks and to set it all out in the room where they would be holding the Oneg Shabbos. He had heard that at their previous Oneg Shabbos they had all been drinking these energy drinks which were definitely not suitable for an official yeshiva Oneg Shabbos.

When Rav Eckstein arrived back at the yeshiva on Leil Shabbos, he opened the door and to his horror he saw the table nicely laid with an energy drink next to every place setting. He immediately called Shimon over and, although he was seething inside at the boy’s chutzpah, this wasn’t time for a confrontation; the rosh yeshiva was due any second, so he simply told him to get rid of all the cans of drink. He and his friends opened all the cans and poured the drink into the waiting cups and threw all the cans away.

Apart from that, the Oneg was a great success with inspiring divrei Torah and singing until late.

“But what should I do?” my brother asked me. “Apart from the outright chutzpah of the boy in buying something I distinctly told him not to buy, those drinks also cost a lot of money, far more than the usual drinks we have on such occasions.”

I told him he was right not to make a big scene at the Oneg itself. By having to get rid of the cans, all the boys had understood that these drinks were just not suitable for such an occasion without him having to hammer it home and it wouldn’t happen again. What to do about the boy? I suggested he waited to see what he says when he returns his credit card and the receipts on Sunday.

On Sunday afternoon my brother called me and said, “You’ll never guess what happened. Shimon brought me back my credit card and the receipts for what he’d bought. As I feared, it was quite a hefty amount. I asked him why he had bought the exact drinks I had told him not to buy. He stared at me totally blankly as though he didn’t understand what on earth I was saying. So I repeated, I told you to buy any drinks apart from those energy-drinks. And in any case, didn’t you realize just how expensive those drinks are.

Ann Goldberg

Printed from: http://www.jewishpress.com/judaism/jewish-columns/lessons-in-emunah/shabbos-energy/2016/05/12/

Scan this QR code to visit this page online: